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Focusing on the street AIDS activist movement ACT UP, this article explores the question of social movement sustainability. Emotions figure centrally in two ways. First, I argue that the emotion work of movements, largely ignored by scholars, is vital to their ability to develop & thrive over time. I investigate the ways AIDS activists nourished & extended an "emotional common sense" that was amenable to their brand of street activism, exploring, eg, the ways in which ACT UP marshaled grief & tethered it to anger; reoriented the object of gay pride away from community stoicism & toward gay sexual difference & militant activism; transformed the subject & object of shame from gay shame about homosexuality to government shame about its negligent response to AIDS; & gave birth to a new "queer" identity that joined the new emotional common sense, militant politics, & sex-radicalism into a compelling package that helped to sustain the movement. Second, I investigate the emotions generated in the heat of the action that also helped the street AIDS activist movement flourish into the early 1990s. 63 References. Adapted from the source document.

Forced marriage (FM) affects many communities in the UK and has far-reaching consequences for individuals and society. In light of the UK's new FM legislation, introduced in 2007 and 2014, this paper analyses the UK's first successful FM prosecution, concerning a mother who forced her daughter into marriage overseas. This case study highlights the importance of understanding the role that culture (including family values and norms) plays in FM, both in terms of achieving successful prosecutions and providing effective assistance to victims. This understanding is best developed by including intermediaries in police investigations and expert witnesses in the courtroom. The paper also explores how expert witnesses and intermediaries help realise the new legislation's potential to empower victims.

Fifteen plus years into the 'emotional turn' in the study of contentious politics, the question is no longer 'do emotions matter' but rather 'do emotions evernotmatter?' Or, stated positively, can we grasp the phenomena that we group together under the name of collective political action without paying attention to feelings, emotions, affect? As others have argued, the factors that social movement scholars deem important for mobilisation – e.g. political opportunities, organisations, frames – have force precisely because of the feelings that they elicit, stir up, amplify, or dampen. We turn towards emotion, then, in order to understand the workings of the key concepts in the field. In addition, we need to explore feelings because they often are a primary catalyst or hindrance to political mobilisation, attenuating the role of other factors. Then there are the many other aspects of collective political action, beyond the question of mobilisation per se, where emotions play important roles, from ideological struggles to alliance formation to activist rituals to collective identity formation to community building. So, again, are emotions ever unimportant, are they ever a simply trivial aspect of what happens in and around contentious politics? Historians of emotion might take the argument further. If, as Rosenwein argues, 'emotions are about things judged important to us',2if emotions are indications of what matters, of what is valued and devalued, how can scholars interested inanyaspect of social lifenotconsider emotions?

Queer-feminist engagements aim at transforming sexualized, gendered, classed, and racialized regimes. Given the current turn in the humanities and social sciences towards affect and emotions, how crucial is (reworking) affect for this endeavor and how does affect work in these contexts? Are affects and emotions spontaneous and unruly or are they molded by historically and socially specific dynamics and codes of intelligibility? In what ways are the social, the economic, and the political created, enforced or transformed, for example, by anger, despair, shame, or pleasure? This event interrogated queering affect as work, as something that works, and as something that we can work with.Marie-Luise Angerer is professor for media and cultural studies at the Academy of Media Arts Cologne. Her research and publications focus on affect and media technologies as well as on the entanglement of representation and materiality. Deborah Gould is associate professor of sociology at UC Santa Cruz, currently working on a project that looks at political affinities and reciprocities across chasms of difference. She was involved in ACT UP/Chicago for many years and is a founding member of the research/art/activism collaborative group, Feel Tank Chicago. Encarnación Gutiérrez Rodriguez is professor of sociology at the University Gießen. In her research and publications she engages with questions of the local face of global inequalities, queer-feminist decolonial epistemology, and critical intersectional approaches to migration and diaspora studies. ; Reworking Affect Queer-Feminist Engagements , workshop, ICI Berlin, 27 June 2013

Rafael de la Dehesa has written an empirically rich and analytically nuanced book that explores the rise and development of lesbian, gay, bisexual, and transgender (LGBT) activist engagements with the state in Brazil and Mexico. The two cases are ideal for comparative analysis: Movements in both countries emerged under semiauthoritarian regimes and operated as their countries transitioned to democracy, but the paths they took show striking differences, allowing de la Dehesa to argue forcefully for the importance of the local and the contingent as activists navigate the national and transnational fields in which they are embedded. As the concept of embeddedness warrants, even while pointing toward the importance of the particular and the agentic, de la Dehesa carefully shows as well how constrained, and enabled, activists were by the multiple fields in which they operated. Queering the Public Sphere in Mexico and Brazil, then, successfully charts an analytical course that recognizes the powerful but nontotalizing nature of institutions, economic forces, and discourses.

Deborah Gould is an Associate Professor of Sociology at the University of California, Santa Cruz (and Affiliated Faculty in Feminist Studies, History of Consciousness, and Politics). Her book Moving Politics: Emotion and ACT UP's Fight Against AIDS (University of Chicago Press, 2009) won the Distinguished Contribution to Scholarship Best Book Award from the American Sociological Association's Political Sociology Section (2010) and the Ruth Benedict Book Prize from the American Anthropological Association (2010). She is currently working on another book about political emotion, Composing Collectivities: Appetite, Encounters, and the Not-Yet of Politics. She was involved in ACT UP /Chicago for many years, and later in Queer to the Left, and was a founding member of the research/ art/ activism collaborative group, Feel Tank Chicago, most famous for its International Parades of the Politically Depressed.

Protest is a ubiquitous and richly varied social phenomenon, one that finds expression not only in modern social movements and political organizations but also in grassroots initiatives, individual action, and creative works. It constitutes a distinct cultural domain, one whose symbolic content is regularly deployed by media and advertisers, among other actors. Yet within social movement scholarship, such cultural considerations have been comparatively neglected. Protest Cultures: A Companion dramatically expands the analytical perspective on protest beyond its political and sociological aspects. It combines cutting-edge synthetic essays with concise, accessible case studies on a remarkable array of protest cultures, outlining key literature and future lines of inquiry